Của cải và sắc dục đến mà người chẳng chịu buông bỏ, cũng tỷ như lưỡi dao có dính chút mật, chẳng đủ thành bữa ăn ngon, trẻ con liếm vào phải chịu cái họa đứt lưỡi.Kinh Bốn mươi hai chương
Kẻ không biết đủ, tuy giàu mà nghèo. Người biết đủ, tuy nghèo mà giàu. Kinh Lời dạy cuối cùng
Nay vui, đời sau vui, làm phước, hai đời vui.Kinh Pháp Cú (Kệ số 16)
Cỏ làm hại ruộng vườn, si làm hại người đời. Bố thí người ly si, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 358)
Hương hoa thơm chỉ bay theo chiều gió, tiếng thơm người hiền lan tỏa khắp nơi nơi. Kinh Pháp cú (Kệ số 54)
Kẻ làm điều ác là tự chuốc lấy việc dữ cho mình.Kinh Bốn mươi hai chương
Người ta thuận theo sự mong ước tầm thường, cầu lấy danh tiếng. Khi được danh tiếng thì thân không còn nữa.Kinh Bốn mươi hai chương
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp cú (Kệ số 8)
Không trên trời, giữa biển, không lánh vào động núi, không chỗ nào trên đời, trốn được quả ác nghiệp.Kinh Pháp cú (Kệ số 127)
Xưa, vị lai, và nay, đâu có sự kiện này: Người hoàn toàn bị chê,người trọn vẹn được khen.Kinh Pháp cú (Kệ số 228)
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126 (1) Subject to Arising (1)
At Sāvatthī. [171] Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘ignorance, ignorance.’ What now, venerable sir, is ignorance, and in what way is one immersed in ignorance?”
“Here, bhikkhu, the uninstructed worldling does not understand form subject to arising as it really is thus: ‘Form is subject to arising.’ He does not understand form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ He does not understand form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He does not understand feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called ignorance, bhikkhu, and in this way one is immersed in ignorance.”
When this was said, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘true knowledge, true knowledge.’ What now, venerable sir, is true knowledge, and in what way has one arrived at true
knowledge?”
“Here, bhikkhu, the instructed noble disciple understands form subject to arising as it really is thus: ‘Form is subject to arising.’ He understands form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ [172] He understands form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He understands feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called true knowledge, bhikkhu, and in this way one has arrived at true knowledge.”
127 (2) Subject to Arising (2)
On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahākoṭṭhita emerged from seclusion, approached the Venerable Sāriputta, … and said to him: “Friend Sāriputta, it is said, ‘ignorance, ignorance. ’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
(The rest of this sutta is identical with the exchange on ignorance in the preceding sutta.) [173]
128 (3) Subject to Arising (3)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
(The rest of this sutta is identical with the exchange on true knowledge in
§126.)
129 (4) Gratification (1)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
130 (5) Gratification (2)
At Bārāṇasī in the Deer Park at Isipatana…. [174] “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
131 (6) Origin (1)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the
escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
132 (7) Origin (2)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.” [175]
133 (8) Koṭṭhita (1)
(Identical with §129 and §130 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.)
134 (9) Koṭṭhita (2)
(Identical with §131 and §132 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.) [176]
135 (10) Koṭṭhita (3)
The same setting. Sitting to one side, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand form, its origin, its cessation, and the way leading to its cessation. He does not understand feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
When this was said, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands form, [177] its origin, its cessation, and the way leading to its cessation. He understands feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
1
At Sāvatthī. [171] Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘ignorance, ignorance.’ What now, venerable sir, is ignorance, and in what way is one immersed in ignorance?”
“Here, bhikkhu, the uninstructed worldling does not understand form subject to arising as it really is thus: ‘Form is subject to arising.’ He does not understand form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ He does not understand form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He does not understand feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called ignorance, bhikkhu, and in this way one is immersed in ignorance.”
When this was said, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘true knowledge, true knowledge.’ What now, venerable sir, is true knowledge, and in what way has one arrived at true
knowledge?”
“Here, bhikkhu, the instructed noble disciple understands form subject to arising as it really is thus: ‘Form is subject to arising.’ He understands form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ [172] He understands form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He understands feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called true knowledge, bhikkhu, and in this way one has arrived at true knowledge.”
127 (2) Subject to Arising (2)
On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahākoṭṭhita emerged from seclusion, approached the Venerable Sāriputta, … and said to him: “Friend Sāriputta, it is said, ‘ignorance, ignorance. ’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
(The rest of this sutta is identical with the exchange on ignorance in the preceding sutta.) [173]
128 (3) Subject to Arising (3)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
(The rest of this sutta is identical with the exchange on true knowledge in
§126.)
129 (4) Gratification (1)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
130 (5) Gratification (2)
At Bārāṇasī in the Deer Park at Isipatana…. [174] “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
131 (6) Origin (1)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the
escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
132 (7) Origin (2)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.” [175]
133 (8) Koṭṭhita (1)
(Identical with §129 and §130 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.)
134 (9) Koṭṭhita (2)
(Identical with §131 and §132 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.) [176]
135 (10) Koṭṭhita (3)
The same setting. Sitting to one side, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand form, its origin, its cessation, and the way leading to its cessation. He does not understand feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
When this was said, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands form, [177] its origin, its cessation, and the way leading to its cessation. He understands feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
1
Hết phần Chương Một - Tương Ưng Uẩn (11)
(Lên đầu trang)
Tập III - Thiên Uẩn có tổng cộng 24 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
(Lên đầu trang)
Tập III - Thiên Uẩn có tổng cộng 24 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
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